Stepping-Stone or Saving Story?

Cardinal, Trudy

doi:10.36510/learnland.v4i2.388

Cited by 13 publications

(7 citation statements)

References 9 publications

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“…Over time, our coming alongside pre-and in-service teachers and inviting them to engage in reflection through ANI has grown increasingly guided by Cardinal (2011), who drew on Wilson (2001) knowledge of "All Our Relations" and "relational accountability" to highlight the significance of the inter-relational dimensions of experience. Cardinal's guidance has grown our understanding of Donald (2009) knowledge of ethical relationality, as well as our ethical responsibilities to the more-than-human, spiritual, and ancestral realms that ground and shape our interactions.…”

Section: Imagining Our Forward Responsibilitiesmentioning

confidence: 99%

Ethical relationality, TribalCrit, and autobiographical narrative inquiry: Imagining coming alongside Indigenous children

Cardinal

Stavrou²,

Murphy³

et al. 2023

Front. Educ.

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Creating this chapter brought us together as a diverse group of scholars to think deeply about a process of reflection in teacher education that centers on ethical relationality. To show our coming alongside adult learners attentive to reflection that centers ethical relationality, we inquire into both the Assessment as Pimosayta courses that Murphy, Cardinal, and Huber teach and into Stavrou's experiences teaching and enacting assessment in his practice. The body of our chapter is structured by the five design elements foregrounded by Stavrou and Murphy's recent bringing of critical race theory and anti-racist education to narrative inquiry: beginning with experience; carrying theoretical frameworks into an inquiry; negotiating theoretical frameworks with participants; using narrative threads to show the complexity of experience; ending in experience. Centering ethical relationality as we come alongside pre- and in-service teachers as they imagine coming alongside Indigenous children, youth, families, and communities lifts the long-termness of our work, including that this long-termness entails interactions and responsibilities with other humans and more-than-human beings.

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Section: Imagining Our Forward Responsibilitiesmentioning

confidence: 99%

Ethical relationality, TribalCrit, and autobiographical narrative inquiry: Imagining coming alongside Indigenous children

Cardinal

Stavrou²,

Murphy³

et al. 2023

Front. Educ.

Self Cite

View full text Add to dashboard Cite

show abstract

“…Claypool and Preston (2011), similarly beginning with emphasis on how "the learning and assessment of Aboriginal students remains subjugated by a Western perspective" (p. 84), showed that while there has been some movement in Canada toward "insuring Aboriginal content (including Treaty education), resources and ways of knowing are infused into curriculum" a key overlooked aspect is that in addition to "refining curricula to incorporate Aboriginal voice and identity, student learning and assessment techniques need to parallel Aboriginal worldviews and ways of knowing" (p. 85). relational aspects of our inquiry with the pre-and in-service teachers in the course we, individually and collectively, experienced Trudy's (Cardinal, 2011) description of a "space for inquiry into our stories" (p. 80) where "more than merely living out research is at work . .…”

Section: Living Our Commitments As Relational Narrative Inquirersmentioning

confidence: 99%

Relational Narrative Inquiry Alongside a Young Métis Child and Her Family: Everyday Assessment Making, Pimatisiwin, Pimosayta, and Teacher Education and Development

2022

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Understandings of diverse children, families, and communities/peoples as holding knowledge of and as practicing assessment is little recognized in research for, or in programs of, teacher education and development. Our paper shows the intergenerational relational living that Suzy, a young Métis child, experienced alongside her family as they imagined forward and remembered backward. This process shaped, and was shaped by, the family and Suzy’s continuous assessment of her ongoing making of a healthy life. We see important connections between Suzy’s and her family’s everyday assessment making practices and our experiences alongside Anishinaabe kwe scholar Mary Isabelle Young (Singing Turtle Woman), who lived with us Pimatisiwin (walking in a good way) and Pimosayta (learning to walk together). Dominant narratives of accountability in universities and schools most commonly serve the institution or government. Much potential opens in teacher education and development when we shift from these orientations to orientations that lift the particularities of each person and our collective responsibilities to all our relations. In this way we move closer to fulfilling our responsibilities to the people and worlds around us, to all of creation, the animals, plants, Earth, and cosmos, and to the next generations.

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“…4. Given the focus and space restrictions of this article, we suggest that if readers are interested in more detailed accounts of how other narrative inquirers have inquired into the stories they are living and telling, they read the proceeding autobiographical narrative inquiries (see Caine, 2010;Cardinal, 2011;Casey & Schaefer, 2016;Dubnewick, 2016;Dubnewick, Fox, & Clandinin, 2013;Huber, Li, Murphy, Nelson, & Young, 2014;Saleh, Menon, & Clandinin, 2014).…”

Section: Fundingmentioning

confidence: 99%

The Centrality of Reflexivity Through Narrative Beginnings: Towards Living Reconciliation

Dubnewick

Clandinin

Lessard

et al. 2017

Qualitative Inquiry

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Autobiographical narrative inquiry is an approach with a specific set of methodological commitments that guide research practice, yet its place and position within the work on reflexive practice are lost or misrepresented. Reflexivity in the form of autobiographical narrative inquiries comes out of the relational ontological commitments of narrative inquiry. By inquiring into Michael’s (the first author) experience as a researcher–practitioner, the purpose of this article is to show how reflexivity, in the form of narrative beginnings, is situated in the ongoing stream of experience. It provides narrative inquirers with avenues to make clear their research justifications/puzzles, become wakeful and open in their inquiries, and support shifts in relational knowing and being. By looking back and noticing the ways stories work on us, rather than us on them, this research explores the reverberations of past experiences and the ripples that carry forward into our future inquiries.

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Stepping-Stone or Saving Story?

Cited by 13 publications

References 9 publications

Ethical relationality, TribalCrit, and autobiographical narrative inquiry: Imagining coming alongside Indigenous children

Ethical relationality, TribalCrit, and autobiographical narrative inquiry: Imagining coming alongside Indigenous children

Relational Narrative Inquiry Alongside a Young Métis Child and Her Family: Everyday Assessment Making, Pimatisiwin, Pimosayta, and Teacher Education and Development

The Centrality of Reflexivity Through Narrative Beginnings: Towards Living Reconciliation

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